Significance of Migration

Question: Salam dear Sir,

I have an enquiry to make regarding a presentation I have to give to my class. This is as I am teaching Islamic Studies to O-level students.

The question is:

What is the significance of migration to Madinah in Islamic history and for all the Muslims around the world?

I am looking forward to your assistance regarding the question – in brief please. Thank you.

Name of Counselor: Salem Al-Hasi

Answer

Salam,Ambreen.Thank you for the question.

The significance of Hijrah (the migration of Prophet Muhammad (peace be upon him) from Makkah to Madinah) is not limited to the Islamic history or to the Muslims. The Hijrah not only reshaped — socially and politically — the Arab Peninsula, but also had its impact on worldwide civilizations.

Throughout the history of Islam, the migration was a transitional line between the two major eras, regarding to the message of Islam; the era of Makkah and the era of Madinah. In its essence, this signified a transition from one phase to another, as follows:

Transition from the position of weakness, where the non-believers of Makkah — particularly the people of Quraish — humiliated, tortured and killed Muslims, to the position of strength. This is where Muslims were allowed to defend themselves and were able to defeat their adversaries.

Transition form spreading Islam through individual dawah (inviting others to Islam) to the spreading of Islam through institutionalized dawah, initiated by the state.

Transition from a position where Muslims represented a small group of people, surrounded by enemies and threatened by death, to the position of a regional power with a strong central leadership. This was one that was surrounded by a large number of followers and allies.

Transition of dawah from regionalism, in which the focus was only on Quraish and the tribes surrounding Makkah, to the phase of universalism. This is where the Muslim State began reaching out to Persia, Egypt, and the Byzantine Empire.

Transition from being a simple Islamic group of believers, to being the Islamic Ummah (nation). This is which was an organized Islamic state, with a central leadership and other organizations.

Transition, which is most significantly for early Muslims, to the phase in which Islam was not only the act of worship, but a way of life. This was encompassing politics, economy, social interactions and every other aspect of life. This was the first time when Islam was looked upon as a comprehensive religion.

This contrast between the two periods is clearly noticeable in the Quranic discourse. Muslim scholars describe the part of Quran that was revealed in Makkah as the Makkan Quran, and that which was revealed in Madinah as the Madani Qur'an.

Although both parts are intermingled in the Quran and constitute one divine script, the discourse of both parts is clearly distinguishable. Whereas the part revealed in Makkah concentrated on tawhid (the Oneness of Allah/monotheism), the part revealed in Madinah covered rules regarding Islamic life in general.

There is no doubt whatsoever that the migration of Prophet Muhammad to Madinah was the crucial event, which established the Islamic civilization. This was a civilization that thrived for many centuries.

I hope this answers your question. Please keep in touch. Salam.

Useful Links: The Beginning of the Beginning She of the Two Belts: A Mainstay of Hijrah More About Hijri New Year (External Link) Asma’ bint Abi Bakr: The One with Two Waistbelts (External Link) Hijrah: Reshaping Women's Role in Society? (External Link) Story of the Prophet’s Hijrah (External Link) Hijrah and the Islamic Principles (External Link) Hijrah Still Offers Valuable Lessons (External Link) 

The Spirit of Hijrah (External Link)

Hijrah Event: Can It Pass Unnoticed?

Question: Dear scholars! As-Salamu `alaykum! We Muslims should not let any event go without understanding its wisdom and taking a lesson from it. The life of the Prophet (peace and blessings be upon him) was a celebration of utter morality and excellence in everything. Would you please help me understand some lessons that can be taken from the great event of the Hijrah?

Name of Counsellor Usamah Al-Khayyat

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.Thanks for your question and the confidence you place in our service and we pray to Allah to enable us render this service purely for His Sake.Every sincere Muslim with intellect and understanding will see that the Hijrah is the main turning point in the history of Islam. Every year, with the coming of the early days of Muharram, the reminiscences of the Hijrah generate new lessons for Muslims and remind them of the sufferings their ancestors endured for the sake of this religion.Shedding more light on this issue, here are the words of Sheikh Usamah Al-Khayyat, the Imam of Al-Masjid Al-Haram, Makkah:The major events in the lives of nations and communities need to be studied for lessons and benefits. Indeed, there are in the life of the Messenger of Allah events that changed the course of human history and left great impacts on the history of mankind. Among these events, the Prophet’s Hijrah (emigration) from Makkah to Madinah occupied the highest position, for through this emigration Islam won a decisive victory, started its consolidation, and the disbelievers started suffering defeat and humiliation.In fact, there are uncountable lessons to be learned from the Prophet’s Hijrah. There are, however, two main lessons which are:

First, Islam is greater than the land, home, and town in which one is born; it is greater than all the beauties, allurements, and pleasures of this world.This concept showed up vividly when the Messenger of Allah, along with his companion Abu Bakr, set out from Makkah, the sacred city. Addressing the

city, the Prophet (peace and blessings be upon him) said with tears in the eyes: “By Allah! You are the most pleasant city and the dearest place to me. Had my people not expelled me out of you, I would not have lived elsewhere” (At-Tirmidhi).

Makkah was his birthplace and the very place where he spent his childhood and youth. But the Prophet (peace and blessings be upon him) left this blessed city to seek the pleasure of His Lord in the interest of His religion and in order to spread the belief and guidance and deliver His Message. The Messenger of Allah removed all obstacles that impeded the deliverance of da`wah so that mankind could have the right of choice between guidance and error. Allah says: And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve (Al-Kahf 18: 29).

Second, We should have perfect certainty that Allah is always with His truthful and believing slaves. This deep-rooted certainty, which was unshaken by the threat of the enemy, manifested itself in these two emigrating men. When the situation became tense and the disbelievers almost came to know the cave in which they were hiding, Abu Bakr said, “By Allah, Messenger of Allah, had anyone of them looked at his feet he would have seen us.” The Messenger of Allah replied, “O Abu Bakr! What do you think of two people who are accompanied by (the support and protection of) Allah?” Allah confirms this incidence in the Glorious Qur’an when He says: If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's word it was that became the uppermost. Allah is Mighty, Wise (At-Tawbah 9 :40).

What support is greater than this Divine support and what power can overcome this power! The support of Allah is the greatest protection against all calamities. It is the provision in times of difficulty and the protecting shield from all evils. But this special support that entails protection and victory is only given to the righteous and pious slaves of Allah, those who fulfill their obligation to Allah by believing in His Oneness, worshiping Him alone without ascribing any partner to Him, abiding by His commandments and abstaining from all His prohibitions.

Let us put the lessons of the Prophet’s Hijrah into practice in order to reclaim our glory and our position in the world. Allah says: Lo! Allah is

with those who keep their duty unto Him and those who are doers of good (An-Nahl 16: 128).

If the Hijrah means abandoning a non-Muslim land for that of Islam, it also means abandoning sins and rushing to obedience. The Messenger of Allah said: “The Muslim is the one from whose hand and tongue all Muslims are safe. And the muhajir (emigrant) is the one who abandons what Allah forbids” (Al-Bukhari).

Related Questions

- The Spirit of Hijrah

- Why Was Madinah Chosen for Hijrah?

- Is Hijrah Still Obligatory?

- Can We Celebrate Hijrah?

- Did Other Prophets Make Hijrah?

`Ashoura': Insights & Reflections

By Dr. Yusuf Al-QaradawiPresident — The International Union for Muslim Scholars

Jun. 17, 2008

`Ashoura' (the tenth of Muharram) signifies a special date in the Islamic calendar. Muslims, based on the Prophet's teachings, commemorate this day by observing fast during it.In this regard, Ibn `Abass reported that when the Prophet (peace and blessings be upon him) came to Madinah, he found the Jews fasting on the day of 'Ashura' (i.e. 10th of Muharram). They used to say: "This is a great day on which Allah saved Musa and drowned the folk of Pharaoh. Musa observed the fast on this day, as a sign of gratitude to Allah." The Prophet said, "I am closer to Musa than they." So, he observed the fast (on that day) and ordered the Muslims to fast on it. (Al-Bukhari)A Muslim may wonder why the Prophet observed fast on the same day as the Jews while he previously ordered the Muslims not to follow the non-Muslims.However, anyone who has carefully studied the Hadiths concerning the fasting of `Ashura' will discover that the Prophet (peace and blessings be upon him) used to fast on this day even before he migrated to Madinah. The Arabs before Islam used to fast on that day and glorified it, and it was the day when they used to cover the Ka`bah. In doing so, they were following their predecessors. It is reported from `Ikramah that Quraysh committed a sin in the Jahiliyah (pre-Islamic era) and they regretted it and were sorry, so they were advised to fast that day to expiate their sin.Thus, the Prophet neither fasted `Ashura' in accordance with the Jews nor did he started fasting it in Madinah. When He (peace and blessings be upon him) said, “We are closer to Musa than you are,”, and when he fasted and ordered the Muslims to fast on that day, he was, in fact, affirming the significance of this day and delivering a message to the Jews that Allah's religion is one at all times. All the Prophets are brothers and each has contributed toward the establishment of the truth. Thus, Muslims are more entitled to follow all the previous prophets more than those who claim adherence to the prophets while they falsified their books and altered their religion.So if the day of `Ashura' celebrates the ill fate of Pharaoh and the victory of Musa, it is also a victory for the truth; the same truth that was revealed to Muhammad and upheld by him. Since Musa (peace and blessings be

upon him) fasted this day as a way of showing gratitude to Almighty Allah, the Muslims are more entitled to follow him than the Jews.Besides, it is to be born in mind that this agreement between the Muslims and the Jews in fasting this day occurred in the early days of Muslims in Madinah. The Prophet, in fact, liked to be in line with the People of the Book in non-prohibited matters in pursuit of attracting their hearts and winning them over to his cause.Later, when their hatred and animosity toward the Prophet and the Muslims were made manifest he ordered the Muslims not to follow them in their way of fasting. However, to keep the significance of the day, the Prophet said,“Observe fasting on the day of `Ashura', but differ from the Jews and fast one day before it Or one day after it.”(Ahmad)In fact, the issue we are handling had also confused the Companions of the Prophet themselves; though the Prophet was keen that the Muslims should not follow the Jews or the Christians, he observed fasting `Ashura' and ordered them to observe it. So, they said to him, as reported by Ibn `Abbas, “O Messenger of Allah, this is a day that is glorified by the Jews and the Christians.” The Prophet said, “In the following year, Allah willing, I shall fast (also) on the 9th day.” But the Prophet passed away before the coming of the next year.(Muslim)

Related Links: Fasting the 9th and 10th of MUharram Fasting the 9th & 10th of MUharram: Virtues & Rules Virtues of the Month of MUharram

Hijrah and the Islamic Principles*

By The Islamic Religious Council of Singapore

January 25, 2006

We all know that the Hijri calendar began with the Hijrah, the migration of the Prophet (peace and blessings be upon him) from Makkah to Madinah. There are many lessons to be learned from Hijrah.

Today's sermon will touch upon one of the most important lessons, and that is the Prophet's approach in dealing with two very different societies — the polytheistic Makkan society before Hijrah and the Islamic society in Madinah.

In both encounters, history tells us that the Prophet never compromised Islamic principles. These principles are the building block of Islam. Without them, Islam will simply cease to be the one and true religion preferred by Allah.

These principles are of four types. The first type is the central tenets of Islamic beliefs, such as believing in Allah, the prophets, and the hereafter. The second type is the compulsory acts of worship, such as prayer, fasting, zakah, and Hajj. The third type is Islamic moral values. And the fourth type is termed as the unchanging Islamic laws.

If we look back at history, we will find that the Prophet (peace and blessings be upon him) never compromised any of these four principles. For example, the Prophet never once compromised the central tenets of Islamic belief, neither during the time he was in Makkah before the Hijrah, nor when he was in Madinah after the Hijrah. During his time in Makkah before the Hijrah, when he was calling his people to worship Allah and not the idols they created, the leaders of the Quraish tried to negotiate with him. They would willingly worship Allah for one year, but on the condition that the Prophet and other Muslims worship their idols for one year. They thought that it was a very good deal, adopting each other's belief for one year. In this way, they could have lived harmoniously side by side with the Muslims in Makkah.

How wrong they were! Immediately the verses of Surat Al-Kafirun were revealed by Allah, as an answer to their request. Allah says:

Say O Unbelievers! I worship not that which you worship. Nor will you worship that which I worship. And I shall not worship that which you are worshiping. Nor will you worship that which I worship. To you be your religion, and to me my religion. (Al-Kafirun 109:1-6)

This firmness concerning Islamic worship and tawheed (belief in the oneness of Allah), remained even after Hijrah. Never once did the Prophet compromise the basic tenets of Islam. Prayer (salah) was obligatory before the Hijrah, even though it was difficult to perform because of abuse and intimidation from the unbelievers. And prayer remained obligatory after the Hijrah, even after the Muslim Ummah in Madinah managed to perform it peacefully. Nobody came to the Prophet and said, "Now that we are a strong

community, and we don't have to fear any intimidation from the unbelievers, let us reduce the number of prayers. We have better things to do like strengthening our community."

There is no compromise over prayer. The five compulsory prayers must be performed in whatever condition we are in. Even if we cannot stand, we must do it sitting down. If we can't find water for our ablution, we can do dry ablution. If we are forcefully hindered from performing it, we must make up for it later when we are free. There is no compromise on prayer, as much as there is no compromise on the other fixed principle, that is, the Islamic moral values.

In this regard, the Prophet showed to us how important it is to adhere to our moral values, in whatever surrounding and circumstances. For example, the Prophet led a modest life in Makkah when the unbelievers tried all means to undermine his da`wah even after Hijrah, when he was accorded the proper and highest respect. He was never arrogant and never looked down on other people. In fact, he went out of his way to help the poor and destitute, be they men, women, or children.

That is an example we should all emulate and follow: to adhere to the unchanged principles of Islam, even though the world around us changes. We cannot compromise on those principles. For if we do, Islam will cease to be Islam for us.

So there is no compromise on the six articles of faith. There is no compromise on the five articles of Islam. There is no compromise on the Islamic moral values. There is no compromise on the fixed Islamic laws.

My brothers and sisters in Islam, even though there is no compromise on those fixed four principles of Islam, we should know that Islam is also a way of life and a system of belief that is relevant for every situation and across time. Islam is not something that is confined by a certain environment and a fixed period of time. Thus, in Islamic jurisprudence, there is what is termed as ath-thawabit, the unchanged principles, and al-mutaghaiyirat, the evolving rules and regulations.

Evolving rules and regulations prove the flexibility of Islamic jurisprudence to change according to every situation and condition. It allows Islamic jurisprudence to be relevant for all times. But do remember that the evolving rules and regulations are different from the unchangeable principles. The evolving rules and regulations are those that the jurists differ about. These differences arise from their approaches, their ijtihad (personal reasoning) and their understanding of the Islamic Shari`ah. They differ about the best method of implementing the Islamic Shari`ah.

So we should not blame others who follow a different school of law or accuse them of not following the Islamic Shari`ah, or being astray because those differences are in the area open to differences. This reflects the flexibility of the Islamic Shari`ah to cope with each and every situation. For example, we should not blame those who do not recite qunut [du`aa' recited before or after the first ruku` in prayers] in Fajr prayer as not following the Islamic Shari`ah. Nor should we blame those who do recite qunut in Fajr prayer as not properly following the Islamic Shari`ah. We should not blame Muslim women who do not cover their face with a veil as not following the Islamic Shari`ah, nor should we blame those who do cover their face.

All these, my brothers and sisters, fall in the category open to ijtihad and the differences among the scholars.

* Based on a Friday Sermon, February 11, 2005 (Muharram 2, 1426 AH). Courtesy of the Islamic Religious Council of Singapore.

Hijrah Still Offers Valuable Lessons*

By Dr.   Muzammil   H.   Siddiqi

February 06, 2005

A new year begins. Islamic history is full of days and great occasions that are good to celebrate - taking from them that which guides us to the right path in difficult times.

The noble Hijrah from Makkah to Madinah is one of the grandest events in the history of Islam. Prophet Muhammad (peace and blessings be upon him) gives us through the two migrations - the first Hijrah of the Muslims to Ethiopia and his own to Madinah, then called Yathrib - many lessons and examples. He teaches us that change requires hard work and sacrifice.

When the followers of the Prophet were harmed in Makkah and could find no one to champion them and feared sedition, the Prophet reviewed all the

countries of the neighboring world for a place to command them to migrate to. If they went any region in the Arabian Peninsula they would be returned to Quraysh. Persia was overlooked because the Persians were idolaters, and the Romans, though people of the book, were known for being tough and tyrannical. The Prophet thought Ethiopia would be the best. He ordered the companions to migrate to Ethiopia. “Go to Ethiopia,” he told them, “there is a king there who is just.” This Hijrah was termed the migration to the abode of safety, while the migration to Madinah was termed the migration to the abode of belief.

We thus learn from the Prophet that when we plan for something we should make our plans considering all aspects of the situation. He planned for the method of travel, the provisions and who would lead the way. When everything was meticulously planned, he put his faith in Allah.

In the grand welcome the Prophet received upon arriving in Madinah we find lessons and examples. For the people of Madinah welcomed him and the immigrants with great hospitality, knowing that they would have to share with the immigrants their money and homes and become their family - for the immigrants had left their families behind in Makkah - and asked rewards only from Allah. In this way, the Prophet achieved brotherhood between the Ansar (helpers of the Prophet) and the Muhajirun (migrants), and they became an example of the depth of belief.

The lessons and examples in the life of the Prophet and the Hijrah to Madinah should not simply be seen as a historical story to enjoy reading or hearing but one that we should consider a model for our own actions, so that we may truly be one of his followers.

O! Lord, do not deny us the joy of looking upon Your noble face for our failings or the intercession of the Prophet or Heaven.

* Excerpted with modifications from: www.aljazeerah.info.

The Lost Spirit of Hijrah

By  AElfwine Mischler   A sister once told me that she and her family had made hijrah to Egypt but that she couldn’t have come without her microwave oven. Hmmm. That struck me as perhaps not being in quite the same spirit as the Muhajirun who emigrated from Makkah in 622 CE. But then again, maybe that’s just because when I lived in Los Angeles, I was the only person there who didn’t own a microwave. The Muhajirun left behind not only their property but often their families, too. At that time there were very few households in which everyone was Muslim. Most families were split, with one spouse or one child Muslim and the rest of them pagan. Those who emigrated never knew if they would see their family members again. No photographs to remember them by, no weekly telephone calls or e-mails to those left behind. But the Muhajirun were willing to make the sacrifice. Today there are still many who revert to Islam and find themselves cut off by their families. If they are still living at home at the time of their reversion, they may actually be kicked out. If

they’re not still living at home, their families may just cut their relations with them. (To be fair, there are also families who don’t ostracize their Muslim member, even if they do think he or she has “gone off the deep end.”) Yet people continue to revert, unable to deny the truth any longer. So, though they may not actually move to a new land, they are in some respects like the Muhajirun, that is, in need of help. But where are the Ansar today? Do we have shelters for new Muslims (or for those suffering from domestic violence)? Do we have social services for them? Networks to help them find jobs? Or even just services to help them learn their religion? Or what about services for immigrant Muslims who need to settle in a new land, learn a new language? Only in limited cases, I’m afraid. We often hear about the great sacrifices that the Muhajirun made, but they couldn’t have left Makkah without the Ansar, the Muslims of Madinah who helped them. The Ansar did more than open their homes and help the Muhajirun financially. They knew full well that by pledging to protect Muhammad and his followers, they were challenging the whole of Arabia. We know that they realized that, because one of them stood up and warned the others just before they pledged. Are there many of us today who are willing to help our fellow Muslims if there is any sort of risk involved? I’m afraid that where we are living comfortably, too many of us don’t want to “get our hands dirty” or get involved. Another great thing about the Ansar. Before they became Muslim, they were divided into two tribes, Aws and Khazrah. And I mean divided, frequently at war with each other. Yet when they accepted Islam, they were able to overcome those differences and unite under Muhammad’s leadership. No more “my dad can beat your dad.” These people were serious in their devotion to Islam. Today we see too many of us divided over minor issues—even ones as petty as the style of each other’s clothes or the length of veil or beard. Or we take an issue on which there is not unanimous consensus and let that be the basis by which we judge others. Rather than looking at the 90 percent on which we agree, we focus on the 10 percent on which we disagree. Thus we make no progress, always squabbling over petty details while our enemies continue to mow us down (literally or figuratively), drain our coffers, humiliate and debilitate us. Where are the Ansar? When my husband and I visited Madinah some years ago, I commented to our host that I was disappointed that the Prophet’s house and original mosque had not been preserved as a museum. I would have liked to see the simple way he lived. (I can see it now—an Arab Williamstown with the reconstructed or preserved buildings, the main part of each room roped off, all the artifacts left “just the way the owner left it,” employees in period costumes, $20 admission.) Our host replied that, first of all, the mud brick they used back then didn’t last long, so there was no way to preserve it. And that that was not in the spirit of Islam, Islam was for progress. Well, yes, we should be progressing materially, while not letting that become our be-all end-all. In fact, the Prophet’s

Rather than looking at the 90 percent on which we agree, we focus on the 10 percent on which we disagree.

Some of us are suffering as the Muslims of Makkah did—sometimes worse—but the question remains, where can we go that’s better?

main concerns in Madinah were not for the economic revival or the pursuit of wealth, but simply that the Muslims might be safe and secure—able to walk the streets without being hassled or molested—and free to worship. As the beginning of another Hijri year arrives, we need to take stock of where we stand as individuals and as an Ummah. In the West we are facing more restrictions on our freedom of religion, especially our right to dress in accordance with our religion. As a repercussion of 9/11, in some places we are still assaulted, harassed, or unjustly treated by civilians and police alike. In other parts of the world most of us suffer, some worse than others, under dictatorships by “Muslims” who torture, maim, and kill those who strive to enact Shari`ah again. There are enough of us world wide who are suffering as the Muslims of Makkah did—sometimes worse—but the question remains, where can we go that’s better? And where are the Ansar to help us?

AElfwine Mischler is an American convert to Islam. She has undergraduate degrees in physics and English, and a master's degree in linguistics and teaching English as a foreign language. She is the Copyediting Unit Head in IslamOnline.net.

The Spirit of Hijrah

Question: Dear scholars, As-Salamu `alaykum. The New Hijri Year is approaching. Hijrah, as far as I know, was a turning point in the history of Islam. Could you please shed some light on the spirit of Hijrah? What should Muslims learn from this great occasion? Jazakum Allah khayran.

Answer

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Brother, thanks for your touching question, which reminds us of Hijrah, the turning point in Islamic history, as you have stated. Hijrah, no doubt, kindled the light of hope in the hearts of the early Muslims who set a shinning example for all Muslims, in every generation, to emulate.

Hijrah, in essence, is a process of transfer to a better situation. It is not meant to find a comfortable place where one would relax and stop endeavor. Rather, it is a search for an environment more favorable to continuous and constructive effort. Immediately after reaching Madinah, the Prophet undertook an all-embracing process to establish a faithful and strong society. This is a significant aspect and important lesson to learn from Hijrah.

Responding to the question, Dr. Muzammil Siddiqi, President of the Fiqh Council of North America, states the following:

In the Glorious Qur'an, Allah, Most High, says, Those who believe, and migrate and strive in Allah’s cause, with their goods and their persons, have the highest rank in the sight of Allah: they are indeed the successful people. Their Lord does give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens where enduring pleasure will be theirs: They will dwell therein forever. Verily in Allah’s presence is a reward, the greatest (of all). (Al-Tawbah 9: 20-22)

We are approaching the New Year of Hijrah. Our religious calendar is the Hijri calendar. It is important for us to keep in mind the meaning and significance of Hijrah.

Hijrah was one of the most important events in the history of Islam. It is for this reason `Umar (may Allah be pleased with him) adopted Hijrah date to calculate years. Muslims chose Hijrah as the focal point to reckon their chronology. In physical terms, Hijrah was a journey between two cities about 300 miles apart, but in its grand significance it marked the beginning of an era, a civilization, a culture and a history for the whole mankind. Islam progressed not only from the physical Hijrah, but because Muslims took Hijrah seriously in all its aspects and dimensions.

When the Prophet (peace and blessings be upon him) made the Hijrah from Makkah to Madinah, he did not just transfer his residence or took shelter in another city, but as soon as he arrived in Madinah he began the transformation of that city in every aspect.

It is important for us to study and reflect on the things that he did in Madinah. There are many lessons for us in that history and we can learn many things for our life.

1. Masjid (Mosque): The Prophet (peace and blessings be upon him) first established a Masjid for the worship of Allah. He himself worked in carrying the stones and building that small, humble but most powerful structure. This was the beginning, but soon other Masajid (mosques) were established in Madinah.

2. Madrasah( Islamic school and educational institution for the community):. The first school under the supervision of the Prophet (peace and blessings be upon him) was the school of Suffah. Later many other schools were opened. According to Maulana Shibli Numani, there were nine schools opened in Madinah alone in the time of the Prophet (peace and blessings be

upon him).

3. Mu'akhah: He established brotherly relations between the Muhajirun (Muslims who migrated from Makkah) and the Ansar (residents of Madinah who helped the Prophet and his Companions). Masjid and Madrasah were not enough; what was also important was to have good relations between Muslims. They should have their brotherhood on the basis of faith, not on the basis of tribes as they used to have prior to Islam.

4. Intercommunity and Interfaith Relations: Prophet (peace and blessings be upon him) also established good relations with other communities living in Madinah. There was a large Jewish community as well as some other Arab tribes who had not accepted Islam. The Prophet (peace and blessings be upon him) prepared a Mithaq (a covenant or a constitution) for relations between these communities.

5. Cleaning the City: Yathrib (previous name of Madinah) was a dirty city. When the Sahabah (Prophet's Companions) came from Makkah to Madinah, many of them got sick and did not like that city. The Prophet (peace and blessings be upon him) asked them to clean the city and remove its dirt and filth. `Aishah, may Allah be pleased with her, said: “We came to Madinah and it was the most polluted land of Allah. The water there was most stinking. (Al-Bukhari, 1756)

6. Water System in the City: The Prophet (peace and blessings be upon him) asked the Sahabah to dig wells in different parts of the city. It is mentioned that more than 50 wells were opened in the city of Madinah and there was enough clean water for every one.

7. Agriculture and Gardening: The Prophet (peace and blessings be upon him) encouraged the Sahabah to cultivate the land and make gardens. He told them that any one who would cultivate any dead land, would own it. Many people started working and cultivating and soon there was enough food for every one.

8. Poverty Eradication: In a short period of time it happened that there were no poor people in Madinah. Every one had enough and the Prophet (peace and blessings be upon him) used to give gifts to coming delegations.

9. Safety, Security, Law and Order: Madinah became the safest city in the world. There were very few incidents of theft, rape, drunkenness or murder and they were immediately taken care of.

In short, Hijrah teaches us that wherever Muslims go, they should bring goodness to that land. Muslims should work for both moral and material goodness of the society. Excerpted, with slight modifications, from: www.pakistanlink.com

Hijrah Heroes

`Umar ibn Al-Khattab: Migration of a Brave Heart

By Ali Al-Halawani February 06, 2005

To write an essay, an editorial, or even a book about someone is not an impossible thing. Rather, it is something tenable and achievable. It only needs some basic information on the person, his life, deeds, stances, ideologies, and others’ opinions of him. This is true of most of the ordinary people whom we meet every day and elsewhere. But this is not feasible when it is an occasion to write on a personality such as `Umar ibn Al-Khattab.

You may not believe me if I say that to write on `Umar for me was a lifetime dream. It is a wish also that if Allah gives me a boy child, I will certainly name him after `Umar. I do feel like there is some sort of intimacy between me and him (on my part of course!). Sometimes I imagine myself living during the era of the Prophet (peace and blessings be upon him) and his honorable Companions. Who among the Companions would I like to be then? `Umar is my first choice. This is not to underestimate any of the other honorable Companions in any way— Allah forbid! But, as I have just mentioned, I feel that I want to be like him in his courage, strength, firmness, justice, magnanimity, modesty, etc.

When I read about his strength, it is as if I am watching him training the young men of Makkah on bodybuilding by lifting stones and rocks on mountains. When I hear about his firmness and resolve, it is as if I am watching him asking the Prophet to order `Abbad ibn Bishr to kill someone who once offended Allah and His Messenger. When I am told about his courage, it is as if I am watching him challenging the whole tribe of Quraysh when he resolved to migrate to Madinah. When I read about his death, I feel as if I myself am bleeding as if I were the one who was stabbed by the dagger in the dirty hand of Abu Lu’lu’ah the Magian.

There are many traditions that speak of the high regard that the Prophet (peace and blessings be upon him) had for `Umar. Relating a vision he had seen, the Prophet said that he has never seen a genius like `Umar who could do the same. This means that `Umar was considered by the Prophet a unique man who could do things that could not be emulated by others no matter how hard they tried.

History testifies to the unprecedented deeds done by `Umar, either immediately after embracing Islam or through his career as the Commander of the Faithful. In fact, the Prophet (peace and blessings be upon him) was able to delve deeply into the hearts of his men to know by faithful intuition and inspiration the qualities of those around him and their inherent characteristics. Through that ability, the Prophet knew for what situations each was perfectly fit, to what kind of work each was qualified, when to recall one for an incident, and when to dismiss and overlook him.

In the same vein, a number of traditions have come down to us which speak of the Prophet’s assessment of `Umar.

Before the reversion of `Umar to Islam, the prayer of the Prophet is on record: “O Allah! Glorify Your faith by (the reversion of) `Umar.”

There are also many Prophetic traditions that speak of the high esteem that the Companions of the Prophet had for `Umar. `Abdullah ibn Mas`ud said, “`Umar’s submission to Islam was a fath (victory), his migration was a victory, his imamate was a blessing, and I have seen when we were unable to pray at the House (the Ka`bah) until he submitted to Islam.”

Also, the comment of `Ali ibn Abi Talib on the migration of `Umar has to be written by letters of light on the pages of history:

I never knew anyone migrated unless secretly except `Umar, for he, when he resolved on migration, girt on his sword and slung over his bow and grasped in his hand its arrows, and went to the Ka`bah where in its quadrangle were the chiefs of the Quraysh, and he went round about it seven times, then prayed two rak`ahs at the Station of Ibrahim, and went to each, one by one, in their circles and said, “May the faces be foul! If anyone desires that his mother be bereaved of him and his child be left an orphan and his wife a widow, and if there be such a one, let him meet me behind this valley.” But no one followed him.

Thus, while almost all the other Muslims left Makkah secretly, `Umar publicly declared that he was proceeding to Madinah. He even challenged the Quraysh tribe that if any one of them had the courage to stop him, he was welcome to try his strength with him. Not even a single member of the Quraysh had the courage to prevent him from completing what he was set on doing, and no one accepted the challenge to measure swords with him.

Truly, death is more pleasant than living in a state of cowardice and humility! What is courage if it is not daring death when it calls upon the courageous? And who is more daring than the courageous who believes that he is on the right side? Even you can now listen to `Umar as if he were saying “To die for the right is better than to live for falsehood. Courage is recommended, cowardice is detestable, and falsehood is vulnerable to vanish!”

`Umar continued to live simply till he met his own death. One of his companions reminisced about `Umar’s days, “When he walked, he did so quickly as to get someplace; when he spoke, he was loud enough to be heard; and when he hit, it would hurt.” He was a man of purpose and mission and action. He left a legacy to be emulated, but at the same time it is not easy to follow.

Ali Al-Halawani is the Managing Editor of the Shari`ah Department (Eng.). He graduated from Al-Azhar University and got his MA on Religious Translation from the Faculty of Al-Alsun (Languages), Al-Minia University. He write

Why Was Madinah Chosen for Hijrah?

Question: Dear brothers in Islam, As-Salamu `alaykum. I would like to know why Madinah was chosen to be the place of Hijrah. Why not any other place?

Name of Mufti IOL Shari`ah Researchers

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, we would like to express our deep appreciation to the confidence you have in us. May Allah help us in fulfilling this mission and in disseminating the word of truth.

In these blessed days, Muslims should derive fruitful lessons from the Hijrah event that is full of lessons that are necessary to acquire and apply in today's modern world. Muslims should also take special care of teaching the events of the Hijrah and the lessons drawn from those remarkable events to the younger genrations.

As regards the question you posed, we would like to cite for you the following words of Sayed Abul A`la Al-Maududi, who explains some reasons for which Madinah was chosen to be the centre of Da`wah at its very early days:

Makkah elders devised a plot to assassinate the Prophet (peace and blessings be upon him) in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, Almighty Allah ordered His Messenger to leave Makkah and migrate to Madinah.

Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah. Excerpted, with slight modifications, from:http://www.islam101.com/dawah/islamhp.htm

In order to have a clear view of other reasons for choosing Madinah to be the centre of the nascent Muslim state, we would like to cite the following for you:

Yathrib had been chosen by Allah to shelter the Prophet (peace and blessings be upon him) after his migration and to bring forth not only the first Islamic Society but also to serve as a focal point for the universal call of Islam. The great honor accorded to the city makes it necessary to know its distinctive features. Such as its physical, social and cultural conditions, the Arab tribes living there and their mutual relations, the economic and political manipulations of the Jews and their fighting spirit as well as the way of life sustained by its fertile land. Various religions, cultures and communities flourished in the city tremendously, contrary to Makkah, which was dominated by one faith and one cultural pattern. The following details given here depict the state of affairs in Madinah when the Prophet (peace and blessings be upon him) made his debut in that city. Do keep in touch. May Allah guide us all to the straight path!

Allah Almighty knows best.

Lunar Calendar

Observatories in Islamic History

By Khalid Azab Translated from Arabic by Imad Al-Ayoubi February 06, 2005

Astronomy practiced in ancient civilizations was associated with astrology and fortune telling. This association cast shades of doubt on the practice in the minds of early Muslims. However, with the establishment of the Islamic civilization, which rejected astrology and fortune telling as contradictory to Islamic beliefs, astronomy was separated and recognized as a discipline based on scientific principles. This separation was not accidental: it was based on scientific experiments, analogy and deduction, which Muslims applied in order to meet their need for determining the qiblah (direction of Makkah) and prayer times. All major mosques accordingly appointed astronomers, who used instruments invented by Muslims.

In ancient civilizations, astronomy was shrouded in mystery, but during the Abbasid period, particularly during the caliphate of Harun Ar-Rashid, this science gained a special status; this period witnessed the unprecedented construction of large observatories with permanent

structures that housed huge, carefully crafted instruments. A sizable number of astronomers were associated with these observatories, which were looked after by the state.

According to Ayden Sayali, an outstanding Turkish researcher who studied astronomical observatories, Islam gave rise to an environment that supported the institutionalization of observatories by creating conditions that were conducive to their establishment and development. Astronomy enjoyed a special status in the Muslim world, and Muslims were keenly interested in direct observation, accurate measurement and mathematical theories. Muslims scholars were inclined to specialization and had empirical tendencies. Astronomers crafted larger instruments and preferred to work in teams.

Observatories during the Al-Ma’mun era were used for specific research programs. The foremost objective of the astronomers who worked at these early observatories was to draw up astronomical tables based on recent observations of the sun and the moon. Apart from the limitations of these programs, the management and financing methods used at these observatories were somewhat undeveloped. Because of the limited tasks assigned to Ma’mun’s observatories set up in Ash-Shimasia and Qasioon, they cannot be compared with the more modernized observatories that were later established in the Muslim world.

The more developed Islamic observatories, which were administratively more organized, were built 1-½ centuries after Al-Ma’mun. When the Sharaf Ad-Dawlah Observatory was established, a director was appointed to manage it, and the observation program was broadened to include all planets. It is believed that this program was implemented in two stages, as there is evidence indicating that early observations were limited to fast-moving planets along with the sun and the moon.

The primary objective of this observatory was to draw up new astronomical tables of all the planets based on the most recent observations. Owing to the advancement in this field, there was an inclination towards making instruments that increased in size over time and for appointing efficient specialized staff. The development of observatories strengthened the belief that it was the caliphs and kings who were originally behind the establishment of observatories as state institutions.

The work achieved at the observatory built by the Seljuk Sultan Malik Shah in Baghdad marked a new phase in observation development. There is not much information available about the work done at this observatory, but it remained in service for over 20 years, a relatively long period compared to other observatories. However, astronomers at the time felt that a period of at least 30 years was required to complete any astronomical achievement.

The Marageh Observatory

This observatory, considered one of the most important observatories in Islamic history, was built in the seventh century A.H. (after Hijrah), making this century accordingly the most important era in the history of Islamic observatories. This observatory, the ruins of which can still be seen today, was built outside the city of Marageh, close to the city of Tabriz in Iran. The

observatory was built by Holako’s brother, Manjo, who was interested in mathematics and astronomy. He entrusted Jamal Ad-Din Bin Muhammad Bin Az-Zazidi Al-Bukhari with the establishment of this observatory and sought the assistance of a large number of scientists, such as Nasr Ad-Din At-Tusi, `Ali bin `Umar Al-Ghazwini, Muayid Ad-Din Al-‘Ardi, Fakhr Ad-Din Al-Maraghi, and Muhiyd-Din Al-Maghribi.

The Marageh Observatory is considered the first observatory to utilize an endowment fund that was set up by Muslims, through land and property, to ensure the continuous running of the observatory, which remained in operation throughout the rule of seven consecutive sultans who maintained it until 1316 A.H.

This observatory was also an important learning center for students who studied astronomy and learned how to operate astronomical instruments. It also had a large library that contained thousands of manuscripts on various disciplines.

The Samarkand Observatory

This observatory was established in Sarmarkand by Ulugh Beg, the grandson of Tamerlane (Timur the Lame). The location of this observatory was discovered in 1908, when Russian archaeologist Viatken discovered an endowment document that stated the observatory’s exact location. While working at the excavation site, he found one of the most important astronomical instruments used at the observatory: a large arch that had been used to determine midday.

The yard of this 21-metre-high observatory mounted a hill with a rocky foot. The area of the hilltop was 170m (north-south) by 85m (east-west). The garden as well as the staff residences that surrounded the observatory’s main building are indicative of its grandeur. The archaeological findings also showed that the building was cylindrical in shape, with an elaborate, well-designed interior.

Viatken was of the opinion that the destruction of the observatory was not caused by natural elements and that it could have partially resulted from the removal of its marble slabs, which were used in the construction of other buildings. Using the dome of the observatory, astronomers developed the Ulugh Beg Tables, which are considered one of the most accurate astronomical tables in the world. The dome had inscriptions that marked the degrees, minutes, seconds, and tenths of a second of the epicycles, the seven planets, and the fixed stars, as well as the earth and its regions, mountains, and deserts. Among the astronomers who worked at this observatory was Ghiyath Ad-Din Al-Khashi, who excelled in mechanical modeling of celestial movement.

* Khalid Azab is an Egyptian freelance journalist and the communications officer of Bibliotheca Alexandrina.

Lunar Calendar

The Blessings of the Lunar Calendar

By Karima Burns (MH, ND)

When Al-Baraa’ was asked, "Was the face of the Prophet (peace and blessings be upon him) (as bright) as a sword?" he answered, "No, but (as bright) as a moon” (Al-Bukhari).

When the Prophet was asked about those entering paradise, he responded, "The first batch (of people) who will enter Paradise will be (glittering) like a full moon..."

The Islamic calendar, based purely on lunar cycles, was first introduced in 638 C.E. by the close companion of the Prophet (peace and blessings be upon him) and the second Caliph, `Umar ibn Al-Khattab (may Allah be pleased with him), who lived from 592 to 644 C.E. in an attempt to reconcile the various, at times conflicting, systems being used for dating during his time. However, the Hijrah calendar is not just a sentimental system of time reckoning for Muslims; rather, it has a deep religious and historical significance, and has had many scientific influences on our daily lives in the areas of psychology, physiology, and the environment.

By returning to the use, or at least the recognition, of the lunar calendar we gain many benefits as Muslims. From a historical angle, all of the events and celebrations of Islamic history are recorded in the Hijrah Calendar. The start of Ramadan is determined by the sighting of the crescent-moon (hilal). The Prophet (peace and blessing be upon him) has said, "Fast at its sighting, and terminate the fast at its sighting" (Al-Bukhari and Muslim). Our use of the Gregorian calendar makes us forgetful of the spirit of these events and the lessons we can learn from them.

The Qur’an says, [And He hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command.] (An-Nahl 16:12) Many scientists believe that “constrained” in this context implies much more than simply being the basis for a calendar. Studies have shown that the moon, in fact, influences our moods and physical cycles.

Although most people today cannot tell you when the new or full moon will appear, these same lunar cycles can provide us with so much insight into fertility and mood cycles. It is more than obvious that the effects of the lunar cycle and its phases can be seen in numerous life forms, including fish, shellfish, insects, mammals (including humans), and plants.

For example, shellfish renew their shells, and undergo regeneration and sexual activity in accordance with the lunar tidal cycle. Guppy-fish have color sensitivity on their back that is most responsive during the full moon, and least responsive at the new moon. The golden hamster displays lunar rhythms in activity, and urinary volume and acidity.

Moon cycles are well known to hunters and fishermen. Sea creatures show a high lunar sensitivity; their reproductive cycles being affected by the rhythms of the moon. Exact lunar rhythms have been demonstrated in the reproductive cycles of fish. Oysters open their shells at high tide. Shrimpers flock to a full moon, at which time they predictably rise to the surface to feed.

Animal studies show that physical activity, metabolism, aggression, and sexual behavior are dramatically increased in many species at the time of the new and full moons. To deny that the moon affects the human species as well is shortsighted; however, many people around the world still feel compelled to debate and research the topic.

One Italian study (Ghiandoni et al, European Journal of Obstetrics, Gynecology and Reproductive Biology, March 1998, vol. 77, pp. 47-50) found a correlation between spontaneous full-term deliveries and the lunar month, with delivery day being correlated with the first or second day after the full moon. Most importantly, fertility cycles are synchronized with the moon; thus, couples wishing to conceive have the best results when they observe the moon’s cycles rather than solar cycles.

A Russian study (Lucatelli and Pane, Biofizika, Sept.-Oct. 1995) has found that in some cases of manic-depressive illness, "planetary locations in relation to the lunar month could be correlated with the susceptibility to bipolar manic-depressive syndrome. Other studies have found large correlations in emotional (including violent) acts around the full moon and a tendency for people to become depressed or introspective during the waning of the moon.

Traditional moon wisdom states that on the day of the New Moon the body's capacity for detoxification is at its highest. This is a time, tradition says, to make healthy lifestyle changes, break bad habits and withdraw symptoms of imbalance. This is in complete synchronization with the fact that the prophet used to fast on the days of the full moon, saying, "It is like fasting the whole year."

The Qur’an says, [It is He who made the sun a shining and the moon as a light and measured out stages that you might know the number of years and reckoning.] (Yunus 10:2) The moon, in fact, is a reckoning for many events. Farmers are known to say, “A circle seen sometimes around the moon means it will rain or snow soon.” Scientists say this circle is caused by refraction of light through ice crystals that are quite high in the troposphere and are usually

associated with a thin layer of cirrus clouds. Often, this layer of ice crystals will precede a developing storm by 24 to 36 hours. Although the circle does not necessarily mean rain or snow, it can be an indicator that there is a chance of precipitation over the next couple of days.

Tradition also says, "If the new moon holds the old moon in her lap, expect fair weather." Scientists say this is so because, during fair weather conditions, the air is more stable, which minimizes turbulence. Research has linked hurricanes to full and new moons. Data has also shown that rainfall is more likely to occur at the first crescent than at the first quarter of the moon, and at the disseminating moon phase rather than at the third quarter.

Both the sun and the moon affect our water supplies (all water, including the water within the earth, and not just large bodies of water such as the oceans and rivers) through their magnetic pulls. Although the sun is much bigger than the moon, the moon is much closer to earth and so, its pull is greater. The movement of the moon is connected to the rising and falling of the tides. Seeds sown and crops planted while water is rising during the waxing or increasing moon can more easily absorb water than those sown in the waning or decreasing phase. Therefore, we plant crops that thrive in dry conditions during the waning phase, and aboveground crops that need lots of water during the waxing phase.

Certainly, Allah has subjected us to the moon. We would be wise to bear this factor in mind, and keep our Islamic calendars close by our Gregorian calendars at all times.

Where Are the Ansar Today?

The Lost Spirit of Hijrah

By  AElfwine Mischler   A sister once told me that she and her family had made hijrah to Egypt but that she couldn’t have come without her microwave oven. Hmmm. That struck me as perhaps not being in quite the same spirit as the Muhajirun who emigrated from Makkah in 622 CE. But then again, maybe that’s just because when I lived in Los Angeles, I was the only person there who didn’t own a microwave. The Muhajirun left behind not only their property but often their families, too. At that time there were very few households in which everyone was Muslim. Most families were split, with one spouse or one child Muslim and the rest of them pagan. Those who emigrated never knew if they would see their family members again. No photographs to remember them by, no weekly telephone calls or e-mails to those left behind. But the Muhajirun were willing to make the sacrifice.

Today there are still many who revert to Islam and find themselves cut off by their families. If they are still living at home at the time of their reversion, they may actually be kicked out. If they’re not still living at home, their families may just cut their relations with them. (To be fair, there are also families who don’t ostracize their Muslim member, even if they do think he or she has “gone off the deep end.”) Yet people continue to revert, unable to deny the truth any longer. So, though they may not actually move to a new land, they are in some respects like the Muhajirun, that is, in need of help. But where are the Ansar today? Do we have shelters for new Muslims (or for those suffering from domestic violence)? Do we have social services for them? Networks to help them find jobs? Or even just services to help them learn their religion? Or what about services for immigrant Muslims who need to settle in a new land, learn a new language? Only in limited cases, I’m afraid. We often hear about the great sacrifices that the Muhajirun made, but they couldn’t have left Makkah without the Ansar, the Muslims of Madinah who helped them. The Ansar did more than open their homes and help the Muhajirun financially. They knew full well that by pledging to protect Muhammad and his followers, they were challenging the whole of Arabia. We know that they realized that, because one of them stood up and warned the others just before they pledged. Are there many of us today who are willing to help our fellow Muslims if there is any sort of risk involved? I’m afraid that where we are living comfortably, too many of us don’t want to “get our hands dirty” or get involved. Another great thing about the Ansar. Before they became Muslim, they were divided into two tribes, Aws and Khazrah. And I mean divided, frequently at war with each other. Yet when they accepted Islam, they were able to overcome those differences and unite under Muhammad’s leadership. No more “my dad can beat your dad.” These people were serious in their devotion to Islam. Today we see too many of us divided over minor issues—even ones as petty as the style of each other’s clothes or the length of veil or beard. Or we take an issue on which there is not unanimous consensus and let that be the basis by which we judge others. Rather than looking at the 90 percent on which we agree, we focus on the 10 percent on which we disagree. Thus we make no progress, always squabbling over petty details while our enemies continue to mow us down (literally or figuratively), drain our coffers, humiliate and debilitate us. Where are the Ansar? When my husband and I visited Madinah some years ago, I commented to our host that I was disappointed that the Prophet’s house and original mosque had not been preserved as a museum. I would have liked to see the simple way he lived. (I can see it now—an Arab Williamstown with the reconstructed or preserved buildings, the main part of each room roped off, all the artifacts left “just the way the owner left it,” employees in period costumes, $20 admission.) Our host replied that, first of all, the mud brick they used back then didn’t last long, so there was no way to preserve it. And that that was not in the spirit of Islam, Islam was for progress.

Rather than looking at the 90 percent on which we agree, we focus on the 10 percent on which we disagree.

Well, yes, we should be progressing materially, while not letting that become our be-all end-all. In fact, the Prophet’s main concerns in Madinah were not for the economic revival or the pursuit of wealth, but simply that the Muslims might be safe and secure—able to walk the streets without being hassled or molested—and free to worship. As the beginning of another Hijri year arrives, we need to take stock of where we stand as individuals and as an Ummah. In the West we are facing more restrictions on our freedom of religion, especially our right to dress in accordance with our religion. As a repercussion of 9/11, in some places we are still assaulted, harassed, or unjustly treated by civilians and police alike. In other parts of the world most of us suffer, some worse than others, under dictatorships by “Muslims” who torture, maim, and kill those who strive to enact Shari`ah again. There are enough of us world wide who are suffering as the Muslims of Makkah did—sometimes worse—but the question remains, where can we go that’s better? And where are the Ansar to help us?

AElfwine Mischler is an American convert to Islam. She has undergraduate degrees in physics and English, and a master's degree in linguistics and teaching English as a foreign language. She is the Copyediting Unit Head in IslamOnline.net.

Did Other Prophets Make Hijrah?

Question Dear scholars, As-Salamu `alaykum. Was Hijrah (emigration) peculiar to Prophet Muhammad (peace and blessings be upon him), or did other prophets (peace and blessings be upon them all) emigrate as well? Jazakum Allah khayran.

Date 25/Jan/2007

Name of Mufti Yusuf Al-Qaradawi

Topic Social Manners

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

Some of us are suffering as the Muslims of Makkah did—sometimes worse—but the question remains, where can we go that’s better?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we are really pleased to have your question and we implore Allah earnestly to multiply our rewards in these blessed days.

Hijrah was not something special for Prophet Muhammad (peace and blessings be upon him). Rather, some of Allah’s Prophets emigrated before Prophet Muhammad (peace and blessings be upon him). Yet, the Hijrah of Prophet Muhammad (peace and blessings be upon him) differed from those of other Prophets because it was not intended as a flight from torture but as the beginning of the Islamic State.

Responding to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states the following:

Most of Allah’s Messengers, if not all, emigrated. However, their emigrations differed from that of Prophet Muhammad (peace and blessings be upon him). For example, Prophet Ibrahim (peace and blessing be upon him) emigrated, as related in the Qur’an: And Lot believed him, and said: Lo! I am a fugitive unto my Lord. Lo! He, only He, is the Mighty, the Wise (Al-`Ankabut 29: 26). In another verse, He Almighty says: And he said: Lo! I am going unto my Lord Who will guide me (As-Saffat 37: 99). So, Prophet Ibrahim (peace and blessings be upon him) migrated from place to place till he settled at a town in Palestine, where he was then buried. That town, Al-Khalil Ibrahim, is now named after him.

Prophet Musa (peace and blessings be upon him) also emigrated before he was assigned with the divine mission. He fled from Egypt after he had mistakenly killed an Egyptian. He sought Allah’s forgiveness for that, and a man advised him to get out of Egypt in order to escape people’s revenge. Allah Almighty says: And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefore escape. Lo! I am of those who give thee good advice. So he escaped from thence, fearing, vigilant. He said: My Lord ! Deliver me from the wrongdoing folk (Al-Qasas 28: 20-21).

Then Prophet Musa (peace and blessings be upon him) went to a country called Madyan, where he married the daughter of a righteous old man (Prophet Shu`aib, peace be upon him) and stayed with him for ten years. Throughout that period, Musa had no divine mission. He lived as a righteous man, a good husband, and a generous son-in-law; however, he had no prominent role to perform.

That is to say, Prophet Musa (peace and blessings be upon him) emigrated for fear of revenge. He said, as related in the Qur’an: Then I fled from you when I feared you, and

my Lord vouchsafed me a command and appointed me (of the number) of those sent (by Him) (Ash-Shu`ara’ 42: 21). On the other hand, the Hijrah of Prophet Muhammad (peace and blessings be upon him) was not only to escape temptation and torture of his people. It was the starting point to establish the Muslim Ummah, a new Muslim community based on Islam, the universal divine message that calls for morality and human rights. That was the very purpose of Prophet Muhammad’s Hijrah to Madinah, and he (peace and blessings be upon him) performed his role as best as possible. He put the foundation of a sound Muslim community and established the best Ummah ever created. 

Related Questions

- Exchanging Congratulations for the New Hijri Year

- Is Hijrah Still Obligatory? - Hijrah Event: Can It Pass Unnoticed?- Can We Celebrate Hijrah?

- The Spirit of Hijrah

- Why Was Madinah Chosen for Hijrah?

Allah Almighty knows best.

Why Was Madinah Chosen for Hijrah?

Question

Dear brothers in Islam, As-Salamu `alaykum. I would like to know why Madinah was chosen to be the place of Hijrah. Why not any other place?

Date

05/Feb/2006

Name of Mufti

IOL Shari`ah Researchers

Topic

Da`wah Principles

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, we would like to express our deep appreciation to the confidence you have in us. May Allah help us in fulfilling this mission and in disseminating the word of truth.

In these blessed days, Muslims should derive fruitful lessons from the Hijrah event that is full of lessons that are necessary to acquire and apply in today's modern world. Muslims should also take special care of teaching the events of the Hijrah and the lessons drawn from those remarkable events to the younger genrations.

As regards the question you posed, we would like to cite for you the following words of Sayed Abul A`la Al-Maududi, who explains some reasons for which Madinah was chosen to be the centre of Da`wah at its very early days:

Makkah elders devised a plot to assassinate the Prophet (peace and blessings be upon him) in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, Almighty Allah ordered His Messenger to leave Makkah and migrate to Madinah.

Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

Excerpted, with slight modifications, from:http://www.islam101.com/dawah/islamhp.htm

In order to have a clear view of other reasons for choosing Madinah to be the centre of the nascent Muslim state, we would like to cite the following for you:

Yathrib had been chosen by Allah to shelter the Prophet (peace and blessings be upon him) after his migration and to bring forth not only the first Islamic Society but also to serve as a focal point for the universal call of Islam. The great honor accorded to the city makes it necessary to know its distinctive features. Such as its physical, social and cultural conditions, the Arab tribes living there and their mutual relations, the economic and political manipulations of the Jews and their fighting spirit as well as the way of life sustained by its fertile land. Various religions, cultures and communities flourished in the city tremendously, contrary to Makkah, which was dominated by one faith and one cultural pattern. The following details given here depict the state of affairs in Madinah when the Prophet (peace and blessings be upon him) made his debut in that city.

Jews

Three Jewish tribes, Banu Qaynuqa`, Banu an-Nadir and Banu Quraydha, were settled in Madinah. The number of adults belonging to these tribes was over two thousands; Banu Qaynuqa` was estimated to have seven hundred combatants, with Banu an-Nadir having almost the same number too, while the grown-ups of Banu Quraydha were reported to be between seven and nine hundred.

These tribes were not in good terms and very often they are caught in confrontations with one another. The Qur’an makes a reference to the mutual discord between the Jews: And when We made with you a covenant (saying): Shed not the blood of your people nor turn (party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto). Yet it is you who slay each other and drive out party of your people from their homes, supporting one another against them by sin and transgression - and if they come to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you. (Al-Baqarah 2: 84-85)

The financial relationship of the Madinan Jews with the other tribes was mainly limited to lending money on interest or on security or sequestration of personal property upon payment failure. In an agricultural region like Madinah, there was ample scope for money-lending business since the farmers very often needed capital for purposes of cultivation. (Dr. Muhammad Sayyid Tantawi, Banu Israel Fil-Qur’an was-Sunnah, pp. 80-81)

The system of lending money was not limited merely to pledging personal property as security for repayment of the loan, for the lenders very often forced the borrowers to pledge even their women and children.

Concentration of capital in the hands of the Jews had given them power to exercise economic pressure on the social economy of the city. The stock markets were at their mercy. They rigged

the market through hoarding, thereby creating artificial shortages and causing rise and fall in prices. Most of the people in Madinah detested the Jews owing to such malpractices of usury and profiteering, which were against the substance of the common Arabs. (Banu Israel Fil-Qur’an was-Sunnah, p. 79)

The Jews being driven by nothing but their haughty cupidity and selfishness in their social transactions with the Arab tribes, Aus and Khazraj, spent lavishly, though judiciously, in creating a rift between the two tribes. On a number of occasions in the past, they had successfully pitted one tribe against the other, leaving both tribes worn out and economically ruined in the end. The only objective Jews had set before themselves was how to maintain their economic dominion over Madinah.

For many centuries, the Jews had been waiting for a redeemer. This belief of the Jews in the coming prophet, about which they used to talk with the Arabs, had prepared the Aus and the Khazraj to give their faith readily to the Prophet. (Banu Israel Fil-Qur’an was-Sunnah, pp. 73-101)

Source: http://www.prophetmuhammed.org/docs/biograf_d39.html

Within all these communal differences, it was necessary to place this growing Muslim community so as to give Muslims a good chance for better interaction and sufficient training that will help them in their coming days. Madinah had many unique features that made her the due recipient of that honor. It was very important for Muslims to receive training and establish their state amongst all these communities and different levels of thinking.

Dealing with Jews taught Muslims how to argue with the People of the Book in good words and how to know the wicked and cunning conspiracies being made for them behind their backs. It was very important for the growing Muslim communities to be trained on the way of fighting those enemies who take refuge in their fortifications, a thing, which was practiced by Jews.

It was also necessary for the Islamic Da`wah, at this very early age, to face hypocrites who apparently declare that they believe in Islam but, in the meantime, help its enemies. All these are no more than some aspects of the Divine wisdom behind choosing Madinah to be the place where the first Muslim state is established.

Related Questions

- The Spirit of Hijrah

- Can We Celebrate Hijrah?

- Hijrah Event: Can It Pass Unnoticed?

- Is Hijrah Still Obligatory?

Is Hijrah Still Obligatory?

Question Scholars of Islam, as-Salamu `alaykum. Is hijrah (emigration) still obligatory for Muslims after the conquest of Makkah? Are Muslim economic emigrants living in the West regarded as muhajirun?

Date 10/Feb/2005

Name of Mufti Ahmad Kutty

Topic Da`wah Principles

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, it gives us pleasure to receive your question and to see your interest in knowing the teachings of Islam, which Allah has chosen for His servants as a way of life. According to the Qur’an, a true Muslim should refer to scholars to become well acquainted with the sound image of Islam.

Regarding your question, it should be clear that hijrah is obligatory in case a Muslim is unable to practice his religion in the country he is living in.

In response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

Hijrah is obligatory on Muslims if they are unable to practice their religion in the country they are living in, and if they are facing serious persecutions and find themselves unable to overcome them. In such cases, if they are faced with the choice of renouncing their religion or going to a place where they can readily practice it, they are obligated to emigrate.

However, hijrah should not be an option to consider if what we said is not the case, as Muslims are ordered to struggle to establish their faith wherever they live. The Prophet (peace and blessings be upon him) said: "Jihad (struggle in the path of Allah to establish His religion) is an ongoing duty until the Day of Resurrection."

There is no hijrah from Makkah to Madinah or anywhere else after Makkah surrendered to the laws of Islam.

As far as emigration for economic reasons is concerned, it will be reckoned accordingly. The Prophet (peace and blessings be upon him) said: "Actions are judged by intentions and everyone will be judged according to his intention. So whoever emigrates for the sake of Allah and His Messenger, his hijrah will be reckoned as done for Allah and His Messenger. But whoever emigrates for worldly reasons or marrying a woman, his hijrah will be reckoned accordingly."

Having said this, the economic emigrants living in the West can, however, transform their hijrah into an act of `ibadah (worship) if they change the intention and dedicate themselves to be ambassadors of Islam in their new home.

You can read also:

Can We Celebrate Hijrah?

Did Other Prophets Make Hijrah?

Hijrah Event: Can It Pass Unnoticed?

The Spirit of Hijrah

Why Was Madinah Chosen for Hijrah?

Hijrah: Migration of the Heart (Special File)

Do keep in touch. May Allah guide us all to the straight path!

Allah Almighty knows best.

Exchanging Congratulations for the New Hijri Year

Question: As-salamu `alaykum. What is the ruling on exchanging congratulations on the occasion of the Hijri New Year and praying for blessing, or sending a card with best wishes for blessings in the new Hijri year?

Answer

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks for having confidence in us. We earnestly implore Allah to multiply our rewards in these blessed days.

Indeed, congratulating Muslims and imploring Allah to bless them and guide them to that which is good while seizing the opportunity of the new Hijri year is an issue that falls within the domain of permissible acts regarding which there is no stated prohibition. Thus, there is nothing wrong if Muslims congratulate one another, exchange cards and demonstrate their joy with the inception of the new Hijri year.

Responding to the question, the prominent Saudi scholar Sheikh `Abdul-Kareem Al-Khudayr, states the following:

Praying for Muslims and congratulating them using phrases that are not meant as a kind of a ritual act is religiously acceptable, especially when such congratulations or supplications are done on special occasions such as the `Eids. Indeed, seizing such happy occasions (such as the `Eids or the new Hijri year) and exchanging congratulations in them is capable of cementing the ties of friendship and solidarity among Muslims.

Imam Ahmad (may Allah bless his soul) said: “I do not initiate the greeting but if someone greets me I greet him back because responding to the greeting is obligatory. But being the first to offer congratulations is neither Sunnah nor forbidden.

Excerpted with modifications from www.islam-qa.com

The Beginning of the Beginning

Hijrah

By  AElfwine Mischler

Although Muslims do not actually celebrate the Muslim new year in the way other people celebrate their respective new year, the first day of the lunar month ofMuharram is a legal holiday in many Muslim countries. The Islamic calendar is counted from the year of Prophet Muhammad’s flight from Makkah to Madinah in September 622 CE, known as the Hijrah (or hegira in English from Latin from Arabic). This journey is one of the most important events in Islamic history. The early Muslims in Makkah were harshly persecuted and tortured by the ruling pagan Quraysh tribe. The Muslims were few in number and many of them were slaves. With no power to repel their persecutors, they could only wait patiently until Allah (God) opened a way for them.

In the twelfth year of the Prophet’s mission, 12 men from the city of Yathrib (later to be known as Madinah) came to Makkah during the Hajj season and met with Muhammad at Al-`Aqabah. Having heard of his mission, they became Muslim and pledged their faith in the first covenant of Al-`Aqabah. The Prophet sent Mus`ab ibn `Umayr back to Yathrib with them to teach them the religion. Mus`ab succeeded in converting many of the people of Yathrib to Islam. The following year, in June 622 CE, 73 men and 2 women from Yathrib came to the Prophet during the Hajj and pledged allegiance to him in the second covenant of Al-`Aqabah. They promised to protect him and help the Muslims of Makkah to resettle in their city. This delegation was the core of what came to be known as Al-Ansar, the Helpers, the Muslims who were natives of Yathrib, later known as Al-Madinah Al-Munawwara—the Illuminated City—or Madinah. The Muslims gradually left Makkah a few at a time so as not to attract the attention of the Quraysh. Eventually the Quraysh realized what was happening and tried to stop many of them from leaving. History tells many stories of these men and women who gave up their homes, wealth, and families to be able to freely practice their religion in Madinah. Only after several months did Allah grant the Prophet (peace and blessings be upon him) permission to leave Makkah. Shortly before his departure, Jibreel (Angel Gabriel) told Muhammad that the Quraysh had devised a plot to stab him while he was sleeping. On the night of the planned assassination, his cousin `Ali ibn Abi Talib slept in Muhammad’s bed while the latter escaped with his friend Abu Bakr As-Siddiq to a cave south of Makkah, opposite the direction to Madinah. Fortunately for `Ali, the assassins looked at his face before stabbing him and left him alone when they realized they had been outwitted. Muhammad and Abu Bakr hid in the cave for three days while the Quraysh searched all around Makkah. At one point, their enemies were only a few feet away outside the cave, but Allah protected them by simple everyday “miracles.” A spider spun its web across the mouth of the cave, pigeons nested and laid eggs in front of it, and the branches of a small tree blocked it. Thus the pursuers assumed no one had entered the cave recently and did not search it. The two then made their way, led by a pagan guide, to Madinah via a coastal route to throw off the pursuit. When they finally arrived in Madinah, Muhammad let his camel wander where it willed until it sat in one place. The owners of the land where the camel sat were paid, and the Prophet’s mosque and living quarters were built on the site while the Prophet and Abu Bakr lived as guests of the Ansar. The Hijrah, at last, gave the Muslims a place where they could openly declare their Islam and worship in peace. It was the beginning of the Islamic state. The Qur’anic verses revealed in Makkah had dealt mainly with the nature of Allah and man’s relationship to Him. In Makkah, there had been very few households in which all of the members were Muslims. At the time, Islam appeared to be concerned only with the individual and the hereafter. In contrast, the verses revealed in Madinah dealt more with man’s relationships with others—the social, political, and economic aspects of Islam that could not be developed under persecution. The Hijrah was also significant for the unselfish brotherhood demonstrated by the Ansar towards the Muhajirun (immigrants from Makkah). The Ansar were not wealthy, yet they took in the Muhajirun, shared their food and homes with them, and helped to establish them in trade or work. Further, the Ansar were well aware that by doing so they were challenging the Quraysh and all the pagan tribes of the whole Arabian Peninsula. Indeed, the pagans did launch several battles in an attempt to snuff out the nascent Muslim state. But the Ansar remained

faithful followers of the Prophet (peace and blessings be upon him) and were always loved and praised by him. It was the second caliph, `Umar ibn Al-Khattab, who chose the year of Hijrah to be the starting point of the Muslim calendar. Before that, each province marked the years as the nth year in the reign of so-and-so, or the year when such-and-such happened. `Umar standardized the chronology, and it is significant that he chose the Hijrah—rather than the birth or death of Muhammad or the first revelation of the Qur’an—as the starting point. The Hijrah was the beginning of Islam as a complete way of life affecting all aspects of Man’s existence.

Sources:

Muhammad Husayn Haykal, The Life of Muhammad, Isma`il Ragi A. al-Faruqi, trans. (North American Trust Publications, 1976)

Saifur Rahman al-Mubarakpuri, Ar-Raheeq Al-Makhtum (The Sealed Nectar): Memoirs of the Noble Prophet (pbuh), Issam Diab, trans. (Dar-us-Salam Publishers)

AElfwine Mischler is an American convert to Islam. She has undergraduate degrees in physics and English, and a master's degree in linguistics and teaching English as a foreign language. She is the Copyediting Unit Head in IslamOnline.net.

Related Links

The Life of Prophet Muhammad - Part III The Beginning of the Beginning The Prophet's Life - Part I The Life of Prophet Muhammad - Part II

A Mercy to the Worlds

By  Reading Islam Team

Muhammad (peace and blessings be upon him) was an illiterate but wise and well-respected man, a member of the ruling Quraysh tribe, who was born in Makkah in the year 570 C.E.*, at a time when Christianity was not yet fully established in Europe. He was orphaned at an early age and then raised by his uncle Abu Talib. As Muhammad (peace and blessings be upon him) grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. His reputation and personal qualities also led to his marriage at the age of 25 to Khadijah, a widow whom he had assisted in business. From then on, he became an important and trusted citizen of Makkah. Historians describe him as calm and meditative. Muhammad (peace and blessings be upon him) never felt content to be part of his society whose values were devoid of true religious significance. He never worshiped idols and never drank

alcohol, although drinking was widespread in Arabian society at that time. It became his habit to retreat from time to time to meditate in the cave of Hira’ near the summit of Jabal An-Nur, the “Mountain of Light”, near Makkah. At the age of 40, while engaged in one such meditative retreat, Muhammad (peace and blessings be upon him) received his first revelation from Allah (God) through the Angel Gabriel (Jibril). This revelation, which continued for twenty-three years, is known as the Qur’an. Muhammad and his group of followers suffered bitter persecution The Early Message His first convert was his wife Khadijah, whose support and companionship provided necessary reassurance and strength. He also won the support of some of his relatives and friends. The basic themes of the early message were the majesty of the One, Unique God; the futility of idol worship; the threat of judgment; and the necessity of faith, compassion and morality in human affairs. All these themes represented an attack on the crass materialism and idolatry prevalent in Makkah at the time. So when he began to proclaim the message to others, the Makkans rejected him. He and his small group of followers suffered bitter persecution. Muhammad (peace and blessings be upon him) and his followers drew comfort from the knowledge revealed to him about other Prophets, such as Abraham, Joseph, and Moses, each of whom had also been persecuted and tested. Emigration The persecution by the Makkans grew so fierce that in the year 622 c.e., thirteen years after the beginning of the revelation, Allah (God) commanded the Muslims to emigrate. This event, the Hijrah (migration), in which they left Makkah for the city of Madinah, some 433 km (260 miles) to the north, marked the beginning of a new era and thus the beginning of the Muslim calendar. In Madinah the Muslims were able to live, worship, and spread their message in peace. During this period, the revelations of the Qur'an mainly dealt with the Muslims' relationships with family members, the community of believers, and the non-Muslims. Within a century of his death, Islam had spread as far west as Spain and as far east as China The Quraysh in Makkah continued their efforts to stop the growth of Islam and forced the Muslims to fight several battles. Finally a truce was called and the Treaty of Hudaybiyah was signed to bring an end to hostilities. When the Makkans broke the truce two years later, the Muslims set off to fight them. However, on seeing the size of the Muslim army, the Makkans surrendered. Prophet Muhammad (peace and blessings be upon him) and his followers entered the city peacefully, where they forgave their enemies and established Islam definitively. By the time the Prophet died at the age of 63, ten years after the Hijrah, the greater part of Arabia had accepted Islam. Within a century of his death, Islam had spread as far west as Spain and as far east as China. It was clear that the message was not limited to Arabs; it was for the whole of humanity. In the Qur’an, Allah describes Muhammad (peace and blessings be upon him) as (a mercy to the worlds) (21:107, Shakir’s translation). Although Muhammad is deeply loved, revered and emulated by Muslims as Allah’s final Messenger, he is not an object of worship.

* C.E. stands for Common Era, which is the period coinciding with the Christian era